International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 WHAT IS EXISTENTIAL POSITIVE the good life? What makes life worth living? PSYCHOLOGY? How can one find happiness? However, these existential questions cannot be fully addressed PAUL T. P. WONG, PH.D. through a positivistic approach, because these profound and complex issues cannot be re- President, International Network on Personal duced to a set of test scores. A maturing PP, Meaning and International Society for Exis- secure of its future of mainstream psychology, tential Psychology and Psychotherapy. can now return to its existential-humanistic roots to rediscover the richness of lived expe- [email protected] rience (Schneider, Bugental, & Pierson, 2001) and the many pathways to meaning in life (Wong & Fry, 1998; Wong, in press). Positive psychology (PP) with its focus on what is good and right with people is Pol- There are also encouraging indications that lyannaish, because it ignores the bleak reality existential-humanistic psychology is ready of human existence. Existential psychology to embrace its younger sibling, in spite of (EP) with its focus on death anxiety, mean- their methodological differences (Friedman inglessness and alienation is dark, because it & Robbins, 2009; Robbins, 2008; Robbins does not pay enough attention to the joy of & Friedman, 2008). Simply put, existential living. Positive psychology without existential psychology is about human existence and the insights and phenomenological analysis is human drama of survival and flourishing in full of adolescent exuberance but lacking in spite of suffering and death. It is inherently depth. Existential psychology without rigor- positive, because it emphasizes the courage ous research on human strengths and positive and responsibility of confronting existential affects is full of wisdom but lacking in youth- anxieties and living an authentic life. Unfor- ful vitality. Therefore, it makes sense to bring tunately, much of the scholarly work of exis- these two separate domains of psychology tential psychology is cloaked in philosophical together, resulting in existential positive psy- terms and the popular existential literature chology (EPP) or positive existential psychol- tends to focus on the darker side of the hu- ogy (PEP), depending on one’s preference. man condition. The end result is that most The Journal of IJEPP is home to all kinds of people fail to recognize the creative, positive articles related to EPP. aspects of existentialism. Existential psychol- ogy can learn from positive psychology’s There are signs that positive psychology has scientific methods and its clarity in commu- come full circle to its existential-humanistic nication. roots. (King, 2001; Wong, 2009). PP is in- trinsically and inescapably existential, because Existential positive psychology (EPP) or it is concerned with the fundamental ques- positive existential psychology represents a tions about human existence such as: What is natural amalgam between PP and existential www.ExistentialPsychology.org 1 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 psychology. This editorial discusses the 6 ulti- All of these questions are related to the hu- mate questions about human existence which man quest for existential understanding. It is deserve psychological investigation. the spirit of asking tough questions and re- jecting pre-packaged easy answers that char- 1. Who am I? What defines me? Who am I acterizes existential psychology. EPP is open when everything is stripped away from me to insights, wisdoms and research on all as- and I am reduced to a naked lonely soul? Is pects of the human existence from all sources there anything unique and special about me? regardless of the paradigm of knowledge claims, thus, providing a richer research agen- 2. How can I be happy? Why am I bored? da. In short, EPP broadens the definition of Why am I so dissatisfied with life? What is PP as “the qualitative and quantitative study the good life? Why is happiness so illusive? Is of what enables people to survive and flour- this all there is to life? ish individually and collectively in the to- tality of life circumstances.” What qualifies 3. What should I do with my life? How EPP as positive psychology is its emphasis on should I then live? How could I live in a way the uniquely human capacities for resilience that my life counts for something? What is and positive change. my calling? To what should I devote the rest of my life? Yalom (1980) has identified four existen- tial anxieties: death, freedom, isolation, and 4. How do I make the right choices? How do meaninglessness. How to resolve these ex- I know that I am making the right decision istential givens is related to the courage and regarding career and relationships? How can I creativity we can muster and the relationships tell right from wrong? What do I know what we can develop. I have just added two more is the responsible thing to do in complex situ- existential questions related to personal iden- ations with conflicting moral demands? tity and the pursuit of happiness. These 6 is- sues are the recurrent themes of human exis- 5. Where do I belong? Why do I feel so tence, even though at times they may remain alone in this world? Why don’t I feel at home unconscious or latent in some individuals. in this planet earth? Where is my home? Where do I belong? How can I develop deep From identity crisis to the quest and meaningful relationships? Where can I for authenticity find acceptance? Identity crisis (Wheelis, 1958) is not limited 6. What is the point of striving when life is to adolescents. It can be an ongoing struggle so short? Why should I struggle to survive to define and redefine ourselves when we go when life is transient and fragile? What is through major life transitions or upheavals. the point of building something only to see it The search for identity requires self knowl- swallowed up by death? edge. The ancient Delphic injunction carved into the lintel at the Temple of Apollo: “Know Thyself”, still resonates with the post- www.ExistentialPsychology.org 2 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 modern generations. Without a clear sense of endows life with deeper meaning (Frankl, self-knowledge, we can go through life with- 1986). out ever knowing who we are and what we really want in life. But this is just the start. The pathway to au- thenticity entails risks, setbacks and suffering, The discomfort of identity crisis is neces- especially when it is contrary to social norms. sary for initiating the quest for authenticity. In many instances, the quest for authentic- However, defense mechanisms often keep ity means persecution and death, because identity anxiety at bay and the social pressure those who dare to march to a different drum of conformity and enculturation provides an and challenge the status quo are likely to be easy escape from this existential quest. The maligned, marginalized and even martyred. dehumanization in a competitive capitalis- Thus, the quest for authenticity and meaning tic society further narrows people’s vision to is not always compatible with the pursuit of defining one’s self-worth in material gains. As happiness and the good life (King and Napa, a result, people are confused about their true 1998). To live an authentic and meaningful identity in the larger scheme of things. Thus, life means that one cannot deny one’s true the quest for authenticity remains a challeng- nature and calling even if it means death. ing and poignant task in a consumer culture. Jesus is a case in point. So is Socrates. Authenticity has been a recurrent theme in From an existential perspective, authentic the existential literature. Heidegger (1962) happiness flows from the authentic mode differentiates between the non-authentic and of living. Authentic happiness is possible, authentic mode of living. The non-authentic only when we have confronted our personal people give up their individuality and respon- mortality and decided to switch from the sibility for the security of being part of a herd. mode of optimal performance to the mode In contrast, the authentic people assume re- of authentic being. Quoting Albert Camus’s sponsibility to live in a way that is consistent rhetorical question, “But what is happiness with their true nature and core values. They except the simple harmony between a man strive to become what they were made to be and the life he leads?” Schumaker (2007) in spite of the anxiety and risks involved. comments: “Existentialist Albert Camus gets to the heart of happiness when he equates There are no short cuts to authenticity. Test it with harmony of living” (p.83). According scores on personality, vocational interests and to Schumaker, this harmony can be achieved signature strengths can be helpful, but there is not just by doing what one is best at, but also no passion in cold numbers, no inspiration in by living like human beings who need social formulas. The process of authentication often connection and spirituality. Research on au- begins with a moment of awakening, a deep- thentic happiness can miss the boat altogeth- ening of conviction about core values, and er without grasping the profound existential a felt sense of one’s true identity (Bugental, insights of authenticity. 1976). It is the discovery of an inner vision about one’s uniqueness and singularity that www.ExistentialPsychology.org 3 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 From the crisis of discontent to the quest discontentment with that status quo can be for happiness an impetus for positive change. At the heart of our quest for happiness is At present, the happiness craze is sweep- some kind of discontent with life as it is – ing across the Western societies.